Kile kinachopokelewa kwetu cha Qur'ani kwa njia ya mutawaatir, na tunajua kuwa ni cha Qur'ani, ndicho chenye hoja (ushahidi). Ama kinachopokelewa kwetu kwa watu binafsi, kama msahafu wa Ibn Mas'ud na wengine, hakina hoja, kwa sababu Mtume ﷺ aliagizwa kuisomea kundi la watu yale yaliyoteremshwa kwake katika Qur'ani, ili hoja iliyo wazi ithibitike kwa kauli yao. Na wale ambao hoja iliyo wazi huthibitika kwa kauli zao, haiwezekani kudhania kuwa wanakubaliana kutopitisha walichokisikia. Kwa hiyo, ikiwa kuna sehemu yoyote ya Qur'ani isiyopokelewa na kundi ambalo kauli yake huthibitisha hoja, bali imepokelewa na watu binafsi, haizingatiwi, kwa sababu imepokelewa kwa njia ya mtu mmoja mmoja, kinyume na alichoagizwa Mtume ﷺ, na kinyume na jinsi Qur'ani ilivyokuwa ikisomwa na Mtume ﷺ kwa idadi ya Waislamu ili waihifadhi, nao ndio ambao hoja huthibitika kwa kauli zao, pamoja na amri yake ya kuiandika. Kwa hiyo hali hii haitumiki kwa mtu mmoja au idadi ya watu ambao hoja iliyo wazi haiwezi kuthibitika kwa kauli zao, waliopitisha chochote cha Qur'ani; kwa hiyo kile kilichopitishwa na watu binafsi katika Qur'ani si hoja kabisa. Inaweza kusemwa kuwa wenye kuhifadhi Qur'ani wakati wa Mtume ﷺ hawakufikia idadi ya mutawaatir kwa uchache wao, na ukusanyaji wake ulikuwa kwa kupokea aya zake moja moja kutoka kwa watu binafsi; hivyo misahafu ya Maswahaba inatofautiana, na lau angeisomea kundi la watu ambao kauli yao ingethibitisha hoja, isingekuwa hivyo. Jibu la hilo linatokana na mambo kadhaa: Kwanza: kusomewa kwa Qur'ani kundi la watu ambao kauli yao huthibitisha hoja hakupingwi na yeyote miongoni mwa Maswahaba, wala hakupingwi na yeyote miongoni mwa Waislamu. Pia Qur'aan ni muujiza inayothibitisha kwa uhakika ukweli wa Mtume ﷺ, na kutofikishwa kwake kwa yule asiyeiona kwa njia ya mutawaatir kunamfanya (kile kinachopokelewa kwa mtu mmoja mmoja) kisiwe hoja ya uhakika kwake yeye mwenyewe; basi haingekuwa hoja ya kumwamini Mtume ﷺ.

What is transmitted to us of the Quaran as motawaatir transmission and we know that it is of the Qur’aan; is the hujjah (proof). As for what was transmitted to us by individuals like the mushaf of Ibn Mas’oud and others are not hujjah, that is because the Prophet (SAW) was assigned to recite what was revealed to Him of the Qur’aan onto a group of people a decisive proof would establish for their saying, and those whom the decisive hujjah would establish by their saying it could not be supposed that they agree not to transmit what they heard, so if anything of the Qur’aan exists not transmitted by a group who’s saying would establish a hujjah, but transmitted by individuals; is not considered because it came individually transmitted, contrary to what the Messenger (SAW) was assigned with, and contrary to the way the Qur’aan used to be recited by the Messenger (SAW) to a number of Muslims to memorize it, and they are of whom the proof is established by their saying, beside His order to write It. So it does not apply to this situation that one or a number of people that the decisive proof could not be established by their saying transmitted anything of the Quaran, therefore, what was transmitted of the Quaran by individuals is not a proof at all. It could be said that: the memorizers of the Qur’aan at the time of the Messenger (SAW) did not reach the number of the tawaator for their fewness, and Its gathering was by receiving Its individual verses from individuals, therefore, the masaahif of the Sahabah differ from each other, and if He (SAW) recited It onto a group of people a proof would establish by their saying, it wouldn’t be like that. The answer to that is from a few directions: Firstly: the recital of the Qur’aan onto a number of people whom their saying would establish a proof is not disputed over by anyone of the Sahabah, nor is it disputed over by anyone of the Muslims. Also the Qur’aan is the miracle showing decisively the truthfulness of the Messenger (SAW), and its non-conveyance to the one who did not see it by the mutawaatir; makes it (that which is transmitted individually) not a decisive proof for himself, then it would not be a proof to believe the Prophet (SAW).

Pili: imethibitishwa kwamba aya au aya hizo zilipoteremshwa kwake (SAW), alikuwa akiwaita waandishi wa wahyi ili kuziandika, na alikuwa akiwasomea idadi ya Waislamu ambao ushahidi thabiti ungethibitisha usemi wao; na alikuwa akiwasomea Waislamu waliokuja kwake au waliohudhuria swala pamoja naye. Basi hali halisi ya kusomwa kwa Qur'aan ni kwamba haikusomwa kwa mtu mmoja, bali kwa kundi kubwa la Waislamu, hivyo wale waliokuwa wakiisikia walifikia kiwango cha tawaatur, na hivyo, ukweli wa usomaji wake ni kwamba ulikuwa ukisomwa kwa wale ambao ushahidi thabiti ungethibitisha usemi wao. Tatu: suala si kuhusu kuhifadhi Qur'aan yote, bali kuhusu upokezi wa aya moja moja. Hata tukidhania kwamba wahifadhi wa Qur'aan yote hawakufikia kiwango cha tawaatur wakati wa Mtume (SAW), hilo halimaanishi kwamba upokezi wa aya moja moja haukuwa kwa kiwango cha tawaatur. Kwa hiyo kutofikia kwa wahifadhi wa Qur'aan yote wakati wa Mtume (SAW) kiwango cha tawaatur hakulazimishi kwamba wahifadhi wa aya zake nazo ni hivyo. Wahifadhi wa kila aya walifikia idadi ya tawaatur, pamoja na kuziandika kwa maandishi, na kila aya yake ilipokelewa kutoka kwa Mtume (SAW) kwa upokezi wa mutawaatir. Kwa msingi huo, si sahihi kusema kwamba: wahifadhi wa Qur'aan wakati wa Mtume (SAW) hawakufikia idadi ya tawaatur. Nne: kukusanya Qur'aan ni tofauti na kuipokea kutoka kwa Mtume (SAW), kwa sababu upokezi ni kuisikia kutoka kwa Mtume (SAW) kwa mdomo, nalo ndilo suala linalojadiliwa. Kuhusu kukusanya aya za Qur'aan katika mushafu moja (kitabu kimoja); utafiti haukuwa wa kuthibitisha kwamba ni Qur'aan, bali kuhusu kuzitangulisha au kuzirudisha nyuma kulingana na aya nyingine, na utafiti ulihusu urefu wake na ufupi wake. Zaidi ya hayo, ukusanyaji wa Qur'aan haukuwa ni kuandika kile ambacho wahifadhi wa Qur'aan walikihifadhi, bali ulikuwa ni kukusanya kurasa zilizoandikwa mbele ya Mjumbe (ﷺ), na kuziweka moja baada ya nyingine katika kila Sura kama Mjumbe wa Allah (ﷺ) alivyoamuru, na kuzilinganisha na kile kilichokuwa nacho wahifadhi wa Qur'aan, na kuziweka sehemu moja. Hivyo suala la ukusanyaji ni tofauti na suala la upitishwaji, na mjadala unahusu upitishwaji; kwa hiyo, suala la ukusanyaji wa Qur'aan halipaswi kutajwa hapa. Kuhusu tofauti kati ya misahafu (vitabu); chochote kilichomo ndani yake cha (aahaad), yaani kilichopitishwa kwa mtu mmoja mmoja, hicho si sehemu ya Qur'aan, wala si hoja; na chochote kilicho mutawaatir, hicho ni kutoka Kwake na ni hoja. Hivyo suala halihusiani na msahafu, bali linahusiana na aya zilizomo katika msahafu. Kwa hiyo, ikiwa aya imepitishwa kutoka kwa Mjumbe (ﷺ) kwa upitishwaji wa mutawaatir, yaani imepokelewa kutoka Kwake na idadi ya watu iliyofikia kiwango cha tawaatur (upitishwaji wa wingi), yaani ushahidi wa uhakika unathibitisha kauli yao, basi huhesabiwa kuwa ni sehemu ya Qur'aan na ni hoja. Na kisichokuwa hivyo, hakihesabiwi kuwa ni sehemu ya Qur'aan. Kwa hiyo, msahafu wote wa Uthmaan ni Qur'aan, kwa sababu aya zote zilizomo ndani yake ni za mutawaatir, zikipitishwa na watu ambao ushahidi wa uhakika umethibitika kwa kauli zao. Ama msahafu wa Ibn Mas'ud; chochote kilichomo ndani yake cha aya zilizopitishwa kwa tawaatur huhesabiwa kuwa ni sehemu ya Qur'aan, na chochote kilichomo ndani yake cha aya zilizopitishwa kwa mtu mmoja mmoja, kama aya: (funga siku tatu mfululizo), hakihesabiwi kuwa ni sehemu ya Qur'aan wala si hoja. Kwa msingi huo, pingamizi inayosimama juu ya wahifadhi wa Qur'aan na juu ya misahafu ya Maswahaba linakataliwa, na kilicho thabiti ni kwamba kilichopitishwa kwa mutawaatir ndicho Qur'aan, na kilichopitishwa kwa mtu mmoja mmoja si sehemu ya Qur'aan. Jambo muhimu tunalopaswa kulipa umakini ni kwamba Qur'aan ilipokelewa kwa kuonwa kutoka kwa Mjumbe (SAW), kutoka kwenye Wahyi wakati wa kuteremshwa kwake, na ilirekodiwa kwa kuandikwa na kwa kuhifadhiwa kwa kukariri. Basi Maswahaba (RAA) hawakuisimulia Qur'aan kama simulizi kutoka kwa Mjumbe, bali waliipokeza, yaani waliipokeza ile ile iliyoteremshwa, na kile ambacho Mjumbe (SAW) aliamuru kiandikwe. Tofauti na Hadiyth, ambayo ilisimuliwa kwa niaba ya Mjumbe (SAW) na haikuandikwa alipoisema, wala haikuandikwa wakati wa kusimuliwa kwake, bali iliandikwa na kurekodiwa wakati wa Taabi'i al-Taabi'een. Qur'aan iliandikwa na kurekodiwa wakati wa kuteremshwa kwa Wahyi pamoja nayo, na Maswahaba waliipokeza ile ile iliyoteremshwa kwa Wahyi, ndiyo maana inasemwa: Maswahaba walitupokezea Qur'aan kwa njia ya kupokeza.